Torah Study 9-22-18

Page 1400

Biblical poetry.

Jerry Slate joins the group.

Moses is about to die. The Hebrew here is very challenging. This is one of the two major poems in the Torah. Dating is also challenging. See commentary of Jeffery Tigay. Sometimes called the Torah’s lawsuit. There is a treaty and witnesses. This doesn’t mention many of the items covered in Deuteronomy. The focus here is not on exile – which is the focus of Deuteronomy. D was likely written considerably after the Babylonian exile and after the annihilation of the Northern Kingdom. This more likely 12th to 11th C, B.C.E. . A copy of this poem was found at Kumaran and is mentioned by Josephus as part of ancient Jewish life. Note the presence of merism – describing two extremes – and parallelism. LL Was this chanted? Consider the Rabbinic Voice. See NYT article.

“…The voice is the intricate product of a multi-pronged historical process.

1. Torah and Talmud

According to this explanation, the voice is a side effect of a life of intense religious study. Because neither the Torah nor the Talmud is punctuated, students learn to add intonation with vocal emphasis. Which is why so many rabbis end sentences on a rise.

“Long ago, that phrasing was translated into everyday language by Ashkenazi Jews, then brought into English,” Sarah Bunin Benor, a professor of Jewish studies at Hebrew Union College, told me. “It’s so common that even newcomers to the community pick it up,” she added, presumably meaning mothers-in-law, converts, Hollywood agents, “sometimes intentionally, sometimes unknowingly.”

32:4 The imagery here is of parent and guardian. This describes the relationship between G and Israel. See the Woman’s Commentary here. There is nurturing here. Possible woman author?

See line 8 which is “divisions of humanity” in a later edition of Plaut. This seems to be more reflective of modern Reform ideas – rather than divisions into race as in this translation. See Dr. Weiss commentary on this section – G allocates lesser deities to other peoples. See “…no alien god alongside.” In the service there appears the phrase “there is no other god like you…” Monalatry is not pure monotheism as we think of it today.

32:15 We have just heard about the blessing of the land; the people grew fat and course – bloated and engorged. “You neglected the Rock who begot you.” “I will hide my countenance from them.”

32:19 Gods reaction is punishment. Here are warrior images. Verse 20 – hiding God’s face. Because they have pushed God away. “Let God shine his countenance upon you..” is a phrase at the end of the service. The same word in Hebrew for “face” and “countenance” suggest and intense presence. The word is used by God when Moses ascends Mt. Sinai.

32:26 The other nations gain confidence by virtue of the peoples misconduct. There will be a terrible punishment but the people are not entirely wiped out. The punishment is not forever – it is a cleansing process. There will be redemption. Chastising with love is the traditional explanation. LL This sounds retrospective. It is a description of what happened to the people and their survival. PC: How does this help us ethically? Rabbi – Not the intended lesson here by the writer at the time. If we were writing this today it would be different. PC: Can we come away that punishment in anger is morally wrong? Rabbi – that is not what it is saying. Anger can be a positive force. AS: There is a common notion that ours is a vengeful God. Christians argue that theirs is a loving God. CL later: Read Bart Ehrman’s book The Triumph of Christianity – How a Forbidden Religion Swept the World;https://www.nytimes.com/2018/02/13/books/review/bart-d-ehrman-the-triumph-of-christianity.html?login=smartlock&auth=login-smartlock and

https://en.wikipedia.org/wiki/Bart_D._Ehrman#Works Ehrman points out that Christianity aggressively destroyed the other religions of Rome and there was considerable struggle, as well as anger and violence, within the faith itself as is evidenced by the letters of Paul.

“…in his last completed book, “Moses and Monotheism,” something new emerges. There Freud, without abandoning his atheism, begins to see the Jewish faith that he was born into as a source of cultural progress in the past and of personal inspiration in the present. Close to his own death, Freud starts to recognize the poetry and promise in religion.”

“He argues that Judaism helped free humanity from bondage to the immediate empirical world, opening up fresh possibilities for human thought and action. He also suggests that faith in God facilitated a turn toward the life within, helping to make a rich life of introspection possible.”